Chinese
无有此二，亦无二行，中间可知。如是迦叶！是谓中道真实观诸法也。 “复次迦叶！中道真实观诸法者，不以空三昧观诸法空，诸法自空故。不以无想三昧观诸法无想，诸法自无想故。不以无愿三昧观诸法无愿，诸法自无愿故。不以无行观诸法无行，诸法自无行故。不以无起观诸法无起，诸法自无起故。不以无生观诸法无生，诸法自无生故。不以如观诸法如，诸法自如故。是谓中道真实观法。不以无人观诸法空，诸法自空故。如是本空末空，现在世空，当令依空莫依于人。若有依空，倚此空者，我说是人远离此法。如是迦叶！宁猗我见积若须弥，不以憍慢亦不多闻而猗空见者，我所不治。譬如良医应病与药，病去药存，于迦叶意所趣云何，此人苦患宁尽不耶？” 答曰：“不也！世尊。” “所以者何？药在体故。如是迦叶！空断一切见，若有猗空见者，我所不治，亦复如是。譬如有人畏于虚空啼泣而说：‘今当为我去此虚空！’于迦叶意所趣云何，宁能去不？” 答曰：“不也。世尊！” “如是迦叶！若畏空者，我说此人甚为狂惑。所以者何？众生造空而彼畏之。譬如画师作鬼神像即自恐惧。如是迦叶！诸凡愚人自造色声香味细滑之法，轮转生死不知此法，亦复如是。譬如幻师 现代汉语译本 没有这两种（极端），也没有两种（极端）的行径，（真理）可以在中间领悟。迦叶，这就是所谓的中道，真实地观察诸法。 再者，迦叶！所谓中道真实地观察诸法，不是用空三昧（一种禅定状态，专注于空的体验）来观察诸法是空，因为诸法本身就是空的。不是用无想三昧（一种禅定状态，专注于无想的体验）来观察诸法是无想，因为诸法本身就是无想的。不是用无愿三昧（一种禅定状态，专注于无愿的体验）来观察诸法是无愿，因为诸法本身就是无愿的。不是用无行（不作为）来观察诸法是无行，因为诸法本身就是无行的。不是用无起来观察诸法是无起，因为诸法本身就是无起的。不是用无生来观察诸法是无生，因为诸法本身就是无生的。不是用如（真如，事物的真实本性）来观察诸法如，因为诸法本身就是如。这才是所谓的中道，真实地观察诸法。不是用无人（无我）的观点来观察诸法是空，因为诸法本身就是空的。就像这样，本初是空，末尾是空，现在世是空，应当依于空，不要依于人。如果有人执着于空，依赖于这个空，我说这个人是远离此法的。迦叶，宁可执着于我见（认为有自我存在的观点）如须弥山般高大，也不要因为骄慢或少闻而执着于空见，这是我所不赞同的。譬如良医应该根据病情给予药物，病好了药还留着，迦叶，你认为怎么样，这个人的痛苦能消除吗？ 回答说：‘不能，世尊。’ ‘为什么呢？因为药还留在体内。’迦叶，空能断除一切见解，如果有人执着于空见，我也是不赞同的，就像这样。譬如有人害怕虚空而哭泣说：‘现在要为我去除这虚空！’迦叶，你认为怎么样，能去除吗？ 回答说：‘不能，世尊！’ ‘迦叶，如果有人害怕空，我说这个人是非常迷惑的。为什么呢？众生自己造出空，却又害怕它。譬如画师画出鬼神像，自己却感到恐惧。迦叶，那些凡夫愚人自己造出色、声、香、味、触等法，在生死轮回中流转，却不了解这些法，也是这样。譬如幻术师
English
English version There are not these two (extremes), nor are there two (extreme) practices; the middle can be understood. Thus, Kashyapa, this is called the Middle Way, truly observing all dharmas. Furthermore, Kashyapa! The so-called Middle Way, truly observing all dharmas, is not to observe that dharmas are empty using the Samadhi of Emptiness (a meditative state focused on the experience of emptiness), because dharmas are inherently empty. It is not to observe that dharmas are without thought using the Samadhi of No-Thought (a meditative state focused on the experience of no-thought), because dharmas are inherently without thought. It is not to observe that dharmas are without wish using the Samadhi of No-Wish (a meditative state focused on the experience of no-wish), because dharmas are inherently without wish. It is not to observe that dharmas are without action using no-action, because dharmas are inherently without action. It is not to observe that dharmas are without arising using no-arising, because dharmas are inherently without arising. It is not to observe that dharmas are without birth using no-birth, because dharmas are inherently without birth. It is not to observe that dharmas are as they are using 'suchness' (tathata, the true nature of things), because dharmas are inherently such. This is what is called the Middle Way, truly observing dharmas. It is not to observe that dharmas are empty using the view of no-self, because dharmas are inherently empty. Just like this, the beginning is empty, the end is empty, the present world is empty; one should rely on emptiness, not rely on a person. If someone clings to emptiness, relying on this emptiness, I say that this person is far from this Dharma. Kashyapa, it is better to cling to the view of self (the view that there is a self) as high as Mount Sumeru, than to cling to the view of emptiness out of arrogance or lack of learning; this is what I do not approve of. For example, a good doctor should give medicine according to the illness; when the illness is cured, the medicine remains. Kashyapa, what do you think, can this person's suffering be eliminated? He replied: 'No, World Honored One.' 'Why not? Because the medicine remains in the body.' Kashyapa, emptiness cuts off all views; if someone clings to the view of emptiness, I also do not approve of it, just like this. For example, someone is afraid of the void and cries out, saying: 'Now, remove this void for me!' Kashyapa, what do you think, can it be removed? He replied: 'No, World Honored One!' 'Kashyapa, if someone is afraid of emptiness, I say that this person is very confused. Why? Beings create emptiness themselves, yet they are afraid of it. For example, a painter paints a ghost image and then becomes afraid himself. Kashyapa, those ordinary, foolish people create forms, sounds, smells, tastes, and tactile sensations, and they revolve in the cycle of birth and death, not understanding these dharmas; it is just like that. For example, a magician --------------------------------------------------------------------------------
Chinese
，化作幻人而食幻师，无有真实。如是迦叶！修行比丘，随所思惟一切虚伪，而不真实无有坚固，亦复如是。譬如二木因之更生火而烧彼木。如是迦叶！因真实观生无漏慧根，而彼即烧于真实观，亦复如是。譬如然灯诸冥悉除，此闇无所从来亦无所至，不从东方、南方、西方、北方而来，亦不至彼。如是迦叶！智慧已生、无智即灭，此无智者，无所从来、亦无所至。如是迦叶！灯无此念：‘我当除冥。’而灯然者诸冥即除，灯闇俱空，不可获持无作无造，亦复如是。譬如迦叶！百岁冥室若然灯者，彼闇颇有是念：‘我当住此而不去。’耶？” 答曰：“不也。世尊！此闇必灭。” “如是迦叶！若有众生百千劫中造作结行，以一正观无漏智灯即得除尽，亦复如是。譬如空中不生五谷；菩萨如是，不从无为而生佛法。譬如大地众秽杂糅而生五谷；菩萨如是，于世杂糅结缚之中乃生佛法。譬如陆地不生莲花；菩萨如是，不从无为出生佛法。譬如淤泥之水生杂莲花；菩萨如是，从邪众生结缚之中乃生佛法。譬如醍醐，满于四海；当知菩萨造作善根，亦复如是。譬如一毛破为百分，以一分毛取四大海一渧之水；当知声闻造作善根，亦复如是。譬如迦叶！芥子中空；当知声闻造作善根，亦复如是。譬如十方虚空；当 现代汉语译本：‘幻化之人’吃掉‘幻术师’，这并非真实存在。迦叶，修行比丘也是如此，他们所思所想的一切都是虚幻不实的，没有坚固的实体。就像两根木头摩擦生火，火又反过来烧掉木头一样。迦叶，因对真实的观察而生起无漏的智慧之根，这智慧之根又会烧掉对真实的执着，也是如此。就像点燃灯火，所有的黑暗都会被驱散，这黑暗既没有来处，也没有去处，不是从东方、南方、西方、北方而来，也不会去往那些方向。迦叶，智慧生起时，无知就灭亡了，这无知既没有来处，也没有去处。迦叶，灯不会想：‘我应当驱散黑暗。’但当灯被点燃时，黑暗自然就被驱散了，灯和黑暗都空无自性，无法被把握，既不是被创造出来的，也不是自己产生的，也是如此。迦叶，就像一个黑暗了百年的房间，如果点燃灯火，那黑暗会想：‘我应当留在这里不走吗？’ 回答说：‘不会的，世尊！这黑暗必然会消灭。’ ‘迦叶，如果众生在百千劫中造作各种烦恼的束缚，只要用一个正确的观察和无漏的智慧之灯，就能将这些束缚完全消除，也是如此。就像空中不会生长五谷一样；菩萨也是如此，不会从无为（Nirvana）的状态中生出佛法。就像大地混合着各种污秽却能生长五谷一样；菩萨也是如此，在世间各种烦恼的束缚中才能生出佛法。就像陆地上不会生长莲花一样；菩萨也是如此，不会从无为的状态中出生佛法。就像淤泥的水中能生长各种莲花一样；菩萨也是如此，从邪恶众生的烦恼束缚中才能生出佛法。就像醍醐（Ghee）充满四海一样；应当知道菩萨造作的善根也是如此。就像把一根毛发分成一百份，用其中一份毛发取四大海中的一滴水；应当知道声闻（Sravaka）造作的善根也是如此。迦叶，就像芥子（Mustard seed）中是空的一样；应当知道声闻造作的善根也是如此。就像十方虚空一样；应当知道菩萨造作的善根也是如此。’
English
English version: ‘A phantom person’ eats ‘a phantom maker,’ which is not real. Similarly, Kashyapa, a practicing Bhikshu (monk) thinks about everything as false and unreal, without any solid substance. Just like two pieces of wood rubbing together to create fire, and then the fire burns the wood, it is the same. Kashyapa, from the true observation arises the root of non-outflow wisdom, and this root of wisdom burns the attachment to the true observation, it is also like that. Just like lighting a lamp, all darkness will be dispelled, this darkness has no origin and no destination, it does not come from the east, south, west, or north, nor does it go to those directions. Kashyapa, when wisdom arises, ignorance ceases, this ignorance has no origin and no destination. Kashyapa, the lamp does not think: ‘I should dispel the darkness.’ But when the lamp is lit, the darkness is naturally dispelled, both the lamp and the darkness are empty of self-nature, cannot be grasped, neither created nor self-generated, it is also like that. Kashyapa, like a room that has been dark for a hundred years, if a lamp is lit, would the darkness think: ‘Should I stay here and not leave?’ The answer is: ‘No, World Honored One! This darkness will surely be eliminated.’ ‘Kashyapa, if sentient beings create various fetters of afflictions for hundreds of thousands of kalpas (eons), as long as they use a correct observation and the lamp of non-outflow wisdom, they can completely eliminate these fetters, it is also like that. Just like grains do not grow in the air; Bodhisattvas (enlightenment beings) are also like that, they do not produce the Dharma (Buddhist teachings) from the state of Nirvana (non-action). Just like the earth mixed with various impurities can grow grains; Bodhisattvas are also like that, they can produce the Dharma from the fetters of various afflictions in the world. Just like lotus flowers do not grow on land; Bodhisattvas are also like that, they do not produce the Dharma from the state of Nirvana. Just like various lotus flowers can grow in muddy water; Bodhisattvas are also like that, they can produce the Dharma from the fetters of evil sentient beings. Just like Ghee (clarified butter) fills the four seas; it should be known that the good roots created by Bodhisattvas are also like that. Just like dividing a hair into one hundred parts, and using one part of the hair to take a drop of water from the four great seas; it should be known that the good roots created by Sravakas (hearers) are also like that. Kashyapa, just like the inside of a mustard seed is empty; it should be known that the good roots created by Sravakas are also like that. Just like the space in the ten directions; it should be known that the good roots created by Bodhisattvas are also like that.’ --------------------------------------------------------------------------------
Chinese
知菩萨造作善根，亦复如是。譬如刹利顶生皇后贱人共会，若后生子。于意云何？当言此子是王子耶？” 答曰：“非也。世尊！” “如是迦叶！此诸声闻从我法界生，然彼一切非世尊子。譬如刹利顶生大王贱女共会，若后生子，于意云何？贱人所生，当言此子非王子耶？” 答曰：“不也。世尊！此是王子。” “如是迦叶！虽从贱生而是王子，菩萨如是，初发道心，住于生死、教化众生，而彼一切是如来子。譬如圣王，虽有千子无圣王相，圣王之意起无子想；如是迦叶！如来虽有百千声闻弟子之众，无菩萨者，如来之意起无子想。譬如迦叶！圣王皇后持斋七日，生一童子具圣王相，三十三天咸共叹之，而不称说其余大者。所以者何？童子虽小而不断于圣王种故。菩萨如是，初发道心，诸根未具彼诸天众，曾见佛者咸共叹之，而不称说诸阿罗汉具八解脱。所以者何？虽初发菩萨心、诸根未具，不断诸佛如来种故。譬如有小摩尼真珠，胜于水精如须弥山；菩萨如是，初发道心，出过一切声闻之上。譬如迦叶！圣王皇后初生童子，一切臣属皆为作礼；菩萨如是，初发道心，一切天人皆为作礼。譬如须弥山王出诸良药，为一切人疗治苦患，无所适莫；菩萨如是，学智慧药、为一切人疗生死患， 现代汉语译本：菩萨造作善根的情况也是如此。譬如刹利（武士）顶生王（指转轮王）的皇后共同生活，如果后来生了孩子。你认为如何？应该说这个孩子是王子吗？ 回答说：‘不是的，世尊！’ ‘迦叶，就像这样！这些声闻弟子从我的法界出生，然而他们都不是世尊的儿子。譬如刹利顶生大王与卑贱的女子共同生活，如果后来生了孩子，你认为如何？所生的孩子，应该说这个孩子不是王子吗？’ 回答说：‘不是的，世尊！这个是王子。’ ‘迦叶，就像这样！虽然是从卑贱的女子所生，但仍然是王子。菩萨也是如此，初发菩提心，住在生死轮回中，教化众生，而他们都是如来的儿子。譬如圣王，即使有千个儿子，但没有圣王的相貌，圣王的心中会认为自己没有儿子；迦叶，就像这样！如来即使有成百上千的声闻弟子，但没有菩萨，如来的心中会认为自己没有儿子。譬如迦叶！圣王的皇后持斋七日，生下一个具有圣王相貌的童子，三十三天都共同赞叹他，而不称赞其他年长的王子。这是为什么呢？因为这个童子虽然年幼，但不会断绝圣王的血脉。菩萨也是如此，初发菩提心，诸根尚未具足，那些曾经见过佛的天众都会共同赞叹他，而不称赞那些具有八解脱的阿罗汉。这是为什么呢？虽然初发菩提心，诸根尚未具足，但不会断绝诸佛如来的血脉。譬如有一颗小的摩尼（如意）真珠，胜过像须弥山一样大的水晶；菩萨也是如此，初发菩提心，就超越了一切声闻之上。譬如迦叶！圣王的皇后初生童子，一切臣属都会向他行礼；菩萨也是如此，初发菩提心，一切天人都会向他行礼。譬如须弥山王出产各种良药，为一切人疗治痛苦，没有偏颇；菩萨也是如此，学习智慧之药，为一切人疗治生死之苦，